The Sacrament of Confirmation

THE SACRAMENT OF CONFIRMATION
Confirmation is the second sacrament of initiation. Concerning this sacrament, the

Catechism states: “By the sacrament of Confirmation, the baptized are perfectly bound to
the Church and are enriched with a special strength of the Holy Spirit. Hence, they are as
true witnesses of Christ more strictly obliged to spread and defend the faith by word and
deed.” “Confirmation” comes from a word which means to make fast or to secure. This
sacrament confirms and strengthens the gift of the Holy Spirit received in Baptism. To use a
military analogy, to receive Confirmation is to be empowered and sent on active duty as a
servant and witness of Christ.
Confirmation in the Economy of Salvation
In the Old Testament, the prophets announced that the Spirit of the Lord would, rest on the
hoped-for Messiah for his saving mission. The descent of the Holy Spirit on Jesus at his
baptism by John was the sign that this was he who was to come, the Messiah, the Son of
God. He was conceived of the Holy Spirit; his whole life and his whole mission are carried
out in total communion with the Holy Spirit whom the Father gives him "without measure."
This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be
communicated to the messianic people. On several occasions Christ promised this
outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more
strikingly at Pentecost. Filled with the Holy Spirit the apostles began to proclaim "the mighty
works of God," and Peter declared this outpouring of the Spirit to be the sign of the
messianic age. Those who believed in the apostolic preaching and were baptized received
the gift of the Holy Spirit in their turn.
"From that time on the apostles, in fulfilment of Christ's will, imparted to the newly baptized
by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this
reason in the Letter to the Hebrews, the doctrine concerning Baptism and the laying on of
hands is listed among the first elements of Christian instruction. The imposition of hands is
rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation,
which in a certain way perpetuates the grace of Pentecost in the Church."
Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil
(chrism) was added to the laying on of hands. These anointing highlights the name
"Christian," which means, "anointed" and derives from that of Christ himself whom God
"anointed with the Holy Spirit." This rite of anointing has continued ever since, in both East
and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing
with chrism, or myron which means "chrism." In the West, Confirmation suggests both the
ratification of Baptism, thus completing Christian initiation, and the strengthening of
baptismal grace - both fruits of the Holy Spirit.
Two traditions: East and West
In the first centuries, Confirmation generally comprised one single celebration with Baptism,
forming with it a "double sacrament," according to the expression of St. Cyprian. Among
other reasons, the multiplication of infant baptisms all through the year, the increase of
rural parishes, and the growth of dioceses often prevented the bishop from being present at
all baptismal celebrations. In the West, the desire to reserve the completion of Baptism to
the bishop caused the temporal separation of the two sacraments. The East has kept them
united, so that the priest who baptizes confers Confirmation. However, he can do so only
with the "myron" consecrated by a bishop.
A custom of the Roman Church facilitated the development of the Western practice: a
double anointing with sacred chrism after Baptism. The priest performed the first anointing
of the neophyte on coming out of the baptismal bath; it was completed by a second
anointing on the forehead of the newly baptized by the bishop. The first anointing with
sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the
participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If
Baptism is conferred on an adult, there is only one post-baptismal anointing, that of
Confirmation.
The practice of the Eastern Churches gives greater emphasis to the unity of Christian
initiation. That of the Latin Church more clearly expresses the communion of the new
Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity
of his Church, and hence the connection with the apostolic origins of Christ's Church.
The Liturgy of Confirmation (C 1297-1301, USC p. 204). Confirmation is usually conferred

within the Eucharist. The liturgy of Confirmation begins with a renewal of baptismal
promises and a profession of faith by the candidate in Confirmation. This renewal of
Baptismal promises within the context of the Eucharist connects all three sacraments of
initiation. The bishop or his delegate then extends his hands over the candidate of
confirmation and prays for an outpouring of the Holy Spirit. Then the essential or central rite
of the sacrament follows. The bishop lays his hands on the Candidate in confirmation and
anoints his/her forehead with sacred chrism, invoking the words: “Be sealed with the gift
of the Holy Spirit.” In the Eastern Church, several other parts of the body are anointed: eyes,
ears, nose, breast, back, hands and feet.
Effects of Confirmation- The reception of the sacrament of Confirmation roots us more
deeply in love, unites us more closely to Christ and the Church, and increases in us the gifts
of the Spirit. Because of Confirmation, we receive a special strength to live our faith more
fully, to witness to what we believe, and to never be ashamed of the cross of Christ.
Sacramental Seal or Character-As with Baptism, Confirmation can only be received once,
“for it too imprints on the soul an indelible spiritual mark, the ‘character,’ which is the sign
that Jesus Christ has marked the Christian with the seal of his Spirit by clothing him with
power from on high so that he may be his witness”. We may reject our covenant with Christ
but he never stops loving us.
Who May Receive Confirmation? Every baptized person can and should receive the
sacrament of Confirmation. One is not a full member of the Church until one has been
confirmed.
Preparation for Reception of the Sacrament. Since most candidates for Confirmation have
been baptized as infants, it is very important that they be adequately prepared for the
reception of the sacrament. It is a wonderful opportunity for parents, sponsors and the
parish to help young persons to more fully “own” their Catholic faith and grow in it.
The Catechism outlines quite concretely, what preparation for the reception of the
sacrament should involve:
• It should lead the candidate toward a more intimate union with Christ.
• It should also pave the way toward a more lively familiarity with the Holy Spirit, his
actions, his gifts and his biddings, so that he/she may be more capable of assuming the
apostolic responsibilities of the Christian life.
• Catechesis for Confirmation should seek to awaken a sense of belonging to the Church on
a global and local level.
• To receive Confirmation, one must be in a state of grace.
• One should receive the sacrament of Penance in order to be cleansed for the gift of the
Holy Spirit.
• More intense prayer should prepare one to receive the strength and graces of the Holy
Spirit with docility and readiness to act.
Sources:
http://www.vatican.va/archive/
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THE SACRAMENT OF CONFIRMATION

Confirmation is the second sacrament of initiation. Concerning this sacrament, the

The Liturgy of Confirmation (C 1297-1301, USC p. 204). Confirmation is usually conferred

Confirmation, PDF File no author

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